Perhaps the concept of good and evil omens have always prevailed amongst men and nations, all through the ages; they interpreted certain things as auguring good for themselves and considered them to be an indication for their victory and progress, and interpreted some others as portending evil for themselves, looking upon them as a sign for their defeat, failure and lack of success. This belief was held when there existed no logical relation whatsoever between these things and victory and defeat; especially so in the case of 'evil omen', which was and is superstitious in essence.
Although these two do not possess any natural effect and influence, nevertheless they can undoubtedly possess a psychological bearing. Predominantly, a good omen induces hope and activity while an evil omen results in despondency, hopelessness and weakness.
It is probably for this reason that whereas auguring good has not been prohibited in the Islamic sources, auguring evil has been intensely criticised. A well-known tradition of the Noble Prophet (S.) states:
تَفَاءَألُوْا بِالْخَيْرِ تَجِدُوْهُ.
“Regard things as being good omens (and be hopeful) in order that you achieve it.”
The positive aspect of this issue is also observed in the life of the Noble Prophet (S.) and the Imams (a.s.) who, at times, interpreted events as possessing a good omen. For example, during the encounter of the Muslims with the di*****elievers of Mecca in Hudaibiyyah, we read that when Suhail ibne 'Amr, in his capacity as the representative of the di*****elievers of Mecca, desired to meet the Noble Prophet (S.) and he was informed of his name, he said (to his companions):
قَدَ سَهَّلَ عَلَيْكُمْ أَمْرَكُمْ.
”(I interpret the name Suhail to be a good omen and that) this meeting shall go easy upon you.”[105]
A celebrated scholar and writer of the 8th century ah alludes to this point in one of his works when he says: “The Noble Prophet (S.) approved of a good augury because whenever man is hopeful of Allah's favours, he ventures on the path of good whereas when he severs his hope from Allah, he shall venture out on the path of evil. Presaging evil results in misgivings and causes one to await misfortunes and endure misery.[106]
As far as the evil omen, which the Arabs refer to as 'tatayyur' and 'tiyarah', is concerned, the Islamic traditions strongly criticize it; the Qur`an too has repeatedly censured it.[107] In a tradition we read that the Noble Prophet (S.) said:
اأَلطِّطَّيْرَةُ شِرْکٌ.
“Auguring evil (and considering the evil omen to have an influence upon the life of man) is a kind of polytheism (shirk).”[108]
We also read that the only influence that an evil omen possesses is the psychological one. Imam as-Sadiq (a.s.) has said: “An evil omen affects only in the measure you consider it to possess. If you take it lightly, its influence would be trivial, but if you regard it seriously, it would affect you immensely and if you totally disregard it, it would have no effect.”[109]
It has been reported in traditions from the Noble Prophet (S.) that the way to combat evil auguries is to disregard them. It has been narrated that the Noble Prophet (S.) said: “There are three things from which none can remain safe (and its whisperings are found within the hearts of most men): auguring evil, envy and mistrust.”
He (S.) was asked: “What then should we do?”
He replied: “When you augur evil, ignore it and go your way; when envy manifests itself in your heart, refrain from doing anything in accordance with it, in practice; and when you experience mistrust, disregard it.”
Strangely, the issue of good and evil omen had existed and suntil exists in industrially developed countries and amidst intellectuals and even amongst celebrated geniuses. Passing beneath a ladder, falling of a saltcellar and gifting someone a knife are gravely looked upon as evil omens by those living in the West.
Of course, the existence of good omens, just as we had previously mentioned, is not an important issue - it mainly possesses a positive impact and influence. However, the factors of evil auguries must be opposed, fought and expelled from the minds, and the best way for this is by strengthening the spirit of tawakkul (relying on Allah (s.w.t.) ) and trust in Allah (s.w.t.) within the hearts, as has been stated in Islamic tradition
GOOGLE---------是否“好预兆”和“邪恶的预兆，具有现实吗？
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也许是正义与邪恶的预兆的概念一直盛行男人之间和国家，所有的千古;他们好auguring自己的解释某些事情，并认为他们是为他们的胜利和进步的迹象，预示着邪恶的解释有些为自己，寻找后，他们为他们的失败，失败和缺乏成功的标志。举行这种信念存在任何这些事情，胜利和失败之间没有逻辑关系，特别是在“邪恶的预兆”，这是和迷信的本质的情况下。
虽然这两个不拥有任何自然的效果和影响力，但他们无疑可以拥有一个心理承受。主要是一个好兆头，导致邪恶的预兆结果而沮丧，绝望和无力的希望和活动。
这可能是为这个原因而auguring良好没有被禁止的伊斯兰来源，auguring邪恶已强烈批评。一个著名的传统贵族先知（S.）：
تفاءألوابالخيرتجدوه。
“视为好兆头（希望）是为了实现你的事情。”
生活高尚的先知（南）和伊玛目（如），有时解释为拥有一个好兆头，事件中也观察到这一问题的积极方面。例如，穆斯林在麦加Hudaibiyyah不信道的遭遇，我们读到当Suhail ibne“AMR，在他为代表的期望，以满足贵族先知（南）和他的不信道，麦加的能力获悉他的名字，他说（他的同伴）：
قدسهلعليكمأمركم。
“（我理解是一个好兆头，而且名称Suhail）本次会议应去后，你容易。”[105]
8世纪啊，一个著名的学者和作家提到这一点在他的作品之一时，他说：“高贵的先知（南）批准的一个好兆头，因为每当人是希望真主的主张，他经营的道路上而当他断绝他希望从真主，他将邪恶的道路上走出去。预示着邪恶的结果，等待不幸和忍受痛苦的疑虑，原因之一。[106]
至于邪恶的预兆，阿拉伯人是指作为“tatayyur'和'tiyarah而言，伊斯兰传统的强烈批评;古兰经`也一再谴责[107]在一个传统，我们读到了。高尚的先知（南）说：
األططيرةشرک。
“Auguring邪恶（考虑邪恶的预兆，有一个人的生命时的影响）是一种多神教（推卸）。”[108]
我们也看到了，一个邪恶的预兆，拥有唯一的影响是心理的。伊玛目作为萨迪克（AS）曾经说过：“一个邪恶的预兆，只有在你认为它具有影响的措施。如果你掉以轻心，其影响将是微不足道的，但如果你把它当回事，它会极大地影响你，如果你完全无视它，就没有任何效果。“[109]
据报道，在高尚的先知（南）从传统的方式来打击邪恶的征兆，是无视他们。它已被讲述高尚的先知（南）说：“有三样东西，从没有人能保持安全的（低语发现在大多数人心中的）。auguring邪恶，嫉妒和猜疑”
他（南）有人问：“那么，我们应该怎样做？”
他回答说：“当你预示着邪恶，不理它，走你的路时，羡慕的本身，体现在你的心不按照它在做什么，在实践中，当你遇到不信任，无视它。”
奇怪的是，正义与邪恶的预兆的问题已经存在和suntil存在，在工业发达的国家之中知识分子，甚至其中包括著名的天才。通过梯子下方，属于一个saltcellar和送礼的人一把刀严重看成邪恶的预兆后，由那些生活在西方。
当然，存在着好兆头，正如我们以前提到的，是不是一个重要的问题 - 这主要是具有积极的冲击和影响。然而，邪恶的征兆的因素，必须加以反对，头脑战斗和驱逐，最好的方法是真主（SWT）的tawakkul依靠真主（SWT）和信任的精神，加强在心中，已经指出，在伊斯兰tradit
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